1 Introduction

1.1 Introduction

Who does not know the (even though that philosophers are often deemed to be mainly „ theoretists “, nonetheless mainly positively[1] associated [and presented[2] ]?) name of „(Immanuel) KANT“?[3] Who has not heard of (or read[4] ) the name of „HEGEL“[5] (, probably also in combination[6] with FICHTE[7] )? Who has never heard e.g. of NEWTON[8], of ROUSSEAU[9], or VOLTAIRE[10] ? Who has not heard about the – so called ([time] period of the) – „Deutscher[11]Idealismus“[12] ? Who does not associate KANT[13] with „the“ – so called ([time] period[14] of the) – (German[15] ) „Aufklärung“[16] (the - so called – „Age of Enlightenment“[17] ), (furthermore) the roots of the history of ideas of human rights („geistesgeschichtliche Wurzeln der Menschenrechte“[18] ) or probably with the Austrian writer Thomas BERNHARD[19] ?[20]

But are these – de facto, („bei lebensnaher Betrachtung“/according to „realistic reflection“) - all (almost) „saints“ [sic!], (almost) „holy“, de facto (quite) „ undisputable “ (!) people, lacking[21] of (harsh) faults, (heavy) mistakes,[22] of (strongly) negative[23], aspects to be criticised (, also during their time)? Was (and is) the so called „Enzyklopädie“[24] (de facto, in a [certain] way?) „infallible“? Or - to say it clearly – are they „just“ treated (!) as „saints“ or „allmost saints“?[25] As people almost beyond from „another planet“, without[26] reach to our questions, especially critical („kritische“[27]), fact-bound („sachliche“[28]) questions ? And: do „we“ also „know“ „if“ there are any[29] „dark aspects“, any „sads“ concerning their lives, their writings, their „thoughts“?[30] May KANT be mentioned as an „undisputable (!?) example“ of a „philosopher“, able to serve as a (role) model for others? And: Able to serve as a (role) model for other philosophers? And: able to serve as a (role) model for other human beings, to be precise (!): for all (!) human beings, regardless of what „skin“ they have/had/will have ? Is KANT really „trustworthy“[31] ? Should we not ask more questions[32] with respect to KANT (or e.g. HEGEL)[33] ? Is KANT – undisputably (?) – the „Copernicus [sic!] of philosophy“[34] ?

Furthermore, from a Jewish[35] perspective, furthermore from a Jewish-Christian[36] perspective, one could ask: are these aspects of KANT and others not also worth to be mentioned? Dr. Markus HIMMELBAUER[37], for instance, pointed out:

Dr. Markus HIMMELBAUER also uses the word „ Schatten “ (shadow), and this is also a word we shall draw our attention to. Or, as a tax consultant in an important Austrian tax management company put it: not only are the glads (in the sense of „glad aspects“ [of our company]) of interest to us but also the sads (in the sense of „sad aspects“).

This aspect could also be presented with the picture (concept) of a balance, the thought of a balance sheet:

On the left hand, for instance, we present the glads, on the right hand, for instance, we present the sads (of a company e.g.).Dr. Markus HIMMELBAUER[39] – with reference to the „Jahrhunderte langen Vorgeschichte“[40] then points out:

1.2 „Tenor(s)“ of the study

In the following, we are to start with DE LAS CASAS, then Juan LATINO and furthermore Anton Wilhelm HUME. After this, David HUME and the way of presenting HUME in (important) texts are to be discussed. Then we give quotations of (rarely known) texts of KANT of the year 1764 (KIRCHMANN: 1766)[42], in which KANT refers to HUME. These texts will show us aspects of KANT which are rarely mentioned, and in case they are mentioned are not all to often mentioned in a certain „glossing over“-„manner“. After also asking questions with respect to this text of KANT, we focus on some (often rather important) authors, especially authors who teach at universities, with a special emphasis on Vienna[43], especially Viennese universities, such as the University of Vienna, especially texts presented by the famous KANT-specialist Prof Gerhard LUF at the Departement of Legal Philosophy and Legal Ethics, or the Viennese University of Economics and Business Adminstration. By doing so, we also voice some questions with respect to FICHTE, HERDER, SCHELLING, HEGEL, ROUSSEAU, and VOLTAIRE. After this, we „switch“ into the twentieth century, with a special emphasis on National Socialist supporters on Universities, especially the former Em Prof Dr Karl LARENZ (son of Karl LARENZ senior). It is our goal to point out how important the number of African/Afro-american scientific contribution could be presented, if it were presented to students e.g. in Vienna (or Innsbruck) in the year 2009 (or 2010). Unfortunately, many so called „scientists“ are not interested in rethinking their ways of presenting e.g. the (almost „holy“? almost „infallible“?) Immanuel KANT, the – so called – „holy“ (!?) DE LAS CASAS and other so called scientists who should be regarded as almost divine, especially when it comes to the so called development of (universal?) human rights.

Prof Dr Gerhard LUF or FICHTE- and DE LAS CASAS-specialist Prof Christian STADLER are one of those – nonetheless: very intelligent and highly important and extremely influential – scientists and legal philosophers who are – contrary to several (formal) rhetorics – reluctant to change anything with respect to a more [sic!] „objectived“ „presentation“ of the so called scientists Immanuel KANT, DE LAS CASAS, and others, let alone the fact that they – contrary to certain, not seldomly voiced (formal) rhetorics, words, phrases – would never – so my experiences, at least up to now – even think of writing also something (for the students) about people such as the important scientist Anton Wilhelm AMO or Juan LATINO. What makes me even more sad [sic!], is the fact that I thought Professors of law should be a sort of (positive) „role model“ to other students; especially when it comes to such aspects as writing and speaking e.g. about Latin America, about different countries, different views, different histories. But, to say it even more clearly: something which makes me even more sad than this is the aspect that such important and generally very sympathic a personality as the famous Post-KELSENian and innovative and interesting and unarrogant scientist, thinker and professor of legal philosophy and legal ethics [sic!], Prof SOMEK (in the United States; in Austria) has – how to say it very politely – quite „praised“ the „innovative“ aspect of LUF (and others), also with respect to KANT, FICHTE, HEGEL, etc., an aspect with respect to fact-bound, critical ethical questions, also with respect to KANT, DE LAS CASAS and the absence of even a footnote [sic!] in the sog scripts on „Einführung in die Rechtswissenschaften und ihre Methoden“, especially the script „Einführung in die Rechtsphilosophie und Rechtsethik“ (by Prof Dr Gerhard LUF in Vienna), which makes me wonder how „serious“ and „honest“ and „correct“ the words of such important and influencial personalities are to be taken: why not even mention [sic!] racist, disgusting, insulting aspects of a person so often – in fact – (almost) „divinised“ and (almost) „infallibly“ presented, „petrified“, also chauvinist Immanuel KANT? How are students – be it Jewish, be it Afro-american, be it Sinti or Roma, be it Austrian, be it French etc students – „directed“ in a certain, (in fact: just) „convergent“ way of „thinking“ (and probably, in fact, also quite „glorifying“) the (almost „holy“) Immanuel KANT, DE LAS CASAS, or e.g. HEGEL ? [sic!]

2 („Holy“?) Bartolomé DE LAS CASAS

2.1 Who was DE LAS CASAS?

Bartolomé de LAS CASAS was a person of the Roman-Catholic church. During his life, he changed his opinion about the treatment of indigenous people of so called Latin-America. As e.g. CRUZ-BENEDETTI points out,

2.2 DE LAS CASAS and human rights „development“!?

Why is DE LAS CASAS so often mentioned in the context of the „development“ of human rights? („Entwicklung der Menschenrechte“) Were this rights (and are they, even, too !?) „universal“ human rights? But, much more fundamental a question:

Did DE LAS CASAS even think [sic!] of such a concept of („universal“?!) „human rights“?

And, again: why is the „substitution“ of Latin american indigenous human beings by African human beings – with respect to ethics; furthermore with respect to a Roman-Catholic law of those days; furthermore with respect to Roman-Catholic law of our days – even worth to be thought of / to adress / think of DE LAS CASAS as a saint ? [sic!] Why? Cui bono? [sic!]

3 Juan LATINO (Juan DE SESA)

3.1 Who was Juan LATINO ?

Juan LATINO (Juan DE SESA[44] ) was a professor at Granada during the sixteenth century. He, who came from Guinea, was the only „black“/“indigenous“-African Latinist, scholar and writer during the European „renaissance“. LATINO tought grammar and Latin in Granada (at a Cathedral school). Furthermore, he was also a musician. LATINO wrote three volumes of poems between 1573 and 1585.[45] He reflected on the black condition. LATINO refused a „social“ hierarchy based on skin colour prejudices.[46]

3.2 LATINO: unknown to KANT?!

The most probable answer might not be that KANT did not know about LATINO but that he did not [sic!] want (!) to „know“ LATINO. From what we will read about KANT, we might quite easy get this impression; KANT - probably one should already say: the „semi-divine“ [sic!] Immanuel KANT – was a man with prejudices; furthermore he may be said to be a man who was a Chauvinist, a racist, a person who knows quite everything better than other people; a person who writes about such „noble“ thoughts as being critical and using one’s „Vernuft“, but who – beyond the „surface“ – had a hugh amount of prejudices, using lots of stereotypes, in fact being often, during his life (probably his whole life? [sic!]) not really critical, also about what he read.

4 Anton Wilhelm AMO

4.1 Who was Anton Wilhelm AMO?

Anton Wilhelm AMO was a man, an indigenous personality, from Ghana. He was enslaved, came to Germany, was allowed to study, learnt several languages (German, English, French, Latin, Hebrew, Greek, Dutch), became „Magister“ (master) in philosophy and – so called - „liberal arts“ , later on, he made his PhD. He tought at several universities; he had to face several racist attacks; finally, he had – as a consequence to racist attacks- leave Germany, and finally, he is said to have arrived in Africa, again.[47] AMO tought in Halle (Germany) and Jena (Germany).

4.2 AMO and the „Ding an sich“ (noumenon)?

According to NTEPE[48], AMO (even) tought about the so called „Ding an sich“ before (e.g.) KANT tought about it.[49]

Why are students – e.g. in Austria or Germany – in fact quite rarely tought about this aspects? Why, e.g. is AMO not even mentioned, at least by a footnote [sic!] in a script of philosophy, e.g. legal philosophy? Is AMO not „worth“ to be mentioned? [sic!] Is AMO „too exotic“[52] ? [sic!]

4.4 AMO: unknown to KANT!?

Again, it has to be called very strange that KANT should not have known at least about the existence and the position of AMO, especially when it comes to the aspect that KANT read a lot. So: why did KANT not reflect on his „theory“ (his „theories“) on Afro-americans? Where they not worth to be thought on? Furthermore: Was it probably a sort of „game“ KANT played when speaking about what should be done to Afro-americans?

5 David HUME

5.1 „Enlightening“ David HUME at „WU WIEN“?

Interestingly, David HUME is refered to as „Scots avantgarde [sic!] in philosophy“[55] on a slide but there is not any information about his (strong) racist aspects which KANT [sic!] then quoted and presented as being correct and true. [sic!] Furthermore, there is not any information, that, after the – so called – age of „Enlightenment“ has been mentioned on a slide – there also were sad (and not only „glad“) aspects of in this era, also with respect to the – so called – „Scots avantgarde [sic!] in philosophy“. How might people with a minority background, with a not-white skin, with a Jewish background e.g., think and feel about this (in case they probably know about these aspects)? Why not any (at least short!) information in this context?

5.2 Gilles DELEUZE on HUME?

In a work of DELEUZE with the title „David Hume“ there is not any word to be found on such sad aspects as racist „thoughts“ of David HUME. Why is this so? Is it – also with respect to racist aspects in the twentieth century – not worth being mentioned? Why? Cui bono? And: should not especially scientists, especially philosophers, be (fact-based) critical about people presented to (some of) us in a (somewhat) „semi-divine“ manner? [sic!]

5.3 HAYEK and „unser weiser Führer“ David HUME?

The following question might be asked in this context: Could this wording not be scrutinised? Inhowfar was David HUME – really – „weise“ (wise)? Especially: is this (de facto -) generalisation [sic!] of HAYEK correct?

5.4 DAIRE and MOLINARI on HUME?

When it comes to DAIRE/MOLINARI[59], it is also important to mention that they[60], too, do not voice (clear) negative aspects of David HUME. Furthermore, they – sub titulo „Mélanges d’économie politique, accompagnés de commentaires et de notes explicatives par Eugène Daire et G. de Molinari“ – present also a text of CONDORCET[61], in which CONDORCET gives reasons for being against slavery („ésclavage“), thus – in fact – also probably leading to one question: does this not also support the (basically only) positive image of David HUME ?

[...]

[1] E.g. with (KANT’s concept) of the so called „Kategorischer Imperativ“ (categorial imperative).

[2] See, for instance, REDER 2006: 54, where KANT is – de facto – presented only in a positive manner, with not any information about sad, negative, shameful aspects; furthermore see, for instance, also KLEIN 2000: 173f.

[3] For instance in the context of KRAWIETZ (1978: 235) with respect to he so called „Neukantianismus“ or in an interesting (art and philosophy) lecture held by Prof Dr Konrad Paul LIESSMANN, held on the basis of one of his books (LIESSMANN 1998: 47), or – in a managerial context – e.g. in the (highly interesting) book of NEUBERGER (2002: 1f), e.g. with respect to the – so called – „ Führungsethik “, or in a (nonetheless: often highly interesting) book by PERNTHALER 1996: 74 and 249, or – with respect to e.g. HEIDEGGER – in a book e.g. by SAFRANSKI (1994: 219), with respect to the so called „Neukantianismus“ of CASSIRER.

[4] For instance in a book by HÖFFE (1990: 25).

[5] For instance in a lecture held by Prof Dr Konrad Paul LIESSMANN with respect to one of his books (LIESSMANN 1998: 47).

[10] But: why is there not any mentioning of sad aspects (especially anti-semitic) aspects in the – if one could say so – „academic“ „philosophical“ „narratives“ ? Furthermore: why is there – e.g. – not a single footnote e.g. of anti-semitic aspects e.g. of VOLTAIRE, when one (such as – e.g. – LINDENBERG 1992:1f) uses works of VOLTAIRE? Why not?

[11] With respect to aspects of anti-semitism of German men (e.g. see texts of the late Martin LUTHER [sic!]) see also e.g. the HP of Professor Steven SALZMAN who also quotes some (important) pages of Lucy S. DAWIDOWICZ‘ book „The war against the Jews 1933-1945“ on his (interesting) HP (http://members.surfbest.net/shsaltzman/Dawidowicz.html , „Return to syllabus“, date of retrieval 27.9.2009), whereby it may be stated that at least some aspects of DAWIDOWICZ‘ statements could be casted (some) doubt on, e.g. that DAWIDOWICZ – at least on the quotations of the pages SALZMAN gives his readers on his HP – the readers are not informed, e.g. that e.g. a) the/a „concept“ of race [sic!] (probably better: several „concepts“ of - so called - „race“?) – at least from the word-origin? – stems from the French [sic!] „la race“ or e.g. b) the „philosopher“ MONTESQUIEU (not rarely mentioned with respect to the age of Enlightenment, DAWIDOWICZ also refers to, and, furthermore, the development of human rights) was – in his work (e.g.?) „L’Esprit de La Loi“ in favour (!) of slavery, and e.g. c) the (Scotish) „philosopher“ HUME was in favour of slavery, too, at least some – only marginal (?) – aspects to be mentioned with respect to a certain „neo-colonial“-approach probably also to be found in other areas of the world, not only limited to German thinkers ? [sic!] And: is it serious and scientific to generalize, e.g. when DAWIDOWICZ is quoted with e.g. the following sentence:

„His [sc. Christian Wilhelm von DOHM’s] work On the Civic Betterment of the Jews, Berlin, 1781, presented the case for granting Jews political equality. Its basic argument was .the extraordinary notion that "the Jew is a human being even before he is a Jew." But the idea was too radical for the [sic!] Germans.“: is this generalisation correct?

[13] Might one not also associate KANT – to a certain extent? – with Konrad LORENZ, who also supported the NS-regime? Insofar, might one not ask, why – e.g. – KREUZER (1984: 250), at least when giving a short biographical information about Konrad LORENZ (and others) – does not also inform readers (especially?) about LORENZ‘ NS-regime„activities“? (With respect to a comparison between LORENZ and FICHTE see e.g. SENZ 2004: 1f).

[16] E.g. Prof Dr. OLECHOWSKI (2008: 183) writes about the philosophy of the – so called – „Aufklärung“: „“Die Philosophie der Aufklärung stellte eine Absage an religiöse Weltbilder dar und nahm die Vernunft [sic!] des [sic!] Menschen zum Ausgangspunkt.“ Should one not politely and critically ask: what does OLECHOWSKI mean by „des Menschen“? All [sic!] human beings? Also slaves ? Were enslaved people, e.g. (often) Afro-americans, also regarded as human beings (with open access to – so called (?) – „ universal “ human rights ? [sic!]). Is the presentation of OLECHOWSKI correct and true? Is it, to a certain extent, too (probably even „dangerously“) generalising (, in the sense that it helps to „mystify“ to a certain extent the - so called – (Era of) „Enlightenment“? [sic!] And: should OLECHOWKSKI not make a (clear) distinction between „Aufklärung“ a) in the narrow sense of the word and b) the broader (wider) sense of the word (, as e.g. WILPERT 1969: 51 - on the research field of literature - does)?

[17] DAWIDOWICZ, quoted from her book „The war against the Jews 1933-1945“ on the interesting HP of Prof. Steven SALZMAN, wrote, (also) with respect tot he – so called – (age of) Enlightenment: „[…] Progress and enlightenment were associated not only with the French and English, but also with Jews. Invoking the universality of these concepts, Jews asked for emancipation, political equality.“ (http://members.surfbest.net/shsaltzman/Dawidowicz.html, date of retrieval, 27.9.2009): in that, of course, no doubt, the hope(s) with respect to this aspect of the Enlightenment, are clearly worth to be mentioned as positive, worth to be supported, worth to be mentioned as highly, not to say, extremely, probably better: tremendously important; especially the aspect that the - so called - „ Toleranz “-„understanding“ e.g. of the „Austrian“ Emperor Joseph II (of [the family of] HABSBURG) did in fact restrict [sic!] the aspects supported by thoughts voiced during the age of the Enlightenment by many Jews draws also our attention to the aspect that not everyone is told what – so called - „ Toleranz “ did not mean (even though – rather strongly? – associated [sic!] with the (Austrian) aspects of the Enlightenment), e.g. for Jews (or Protestants): how often are we informed about these (sad) aspects? [sic!] (One has to go e.g. to the Jewish Museum in Vienna, to be informed about this aspects, if there is an exhibition in this field (of research) as there was a few years ago.)

[18] With respect to these roots whereby KANT (at least) is mentioned in the subindex of those pages of a work where the author refers - according to the heading „§ 77. Die geistesgeschichtlichen Wurzeln der Menschenrechte “) – to KANT, thus – in fact – (strongly?) suggesting that KANT be worth – after all – to be mentioned in this context, see (the author) Em Prof Dr Peter PERNTHALER (1996: 261-262). (PERNTHALER is not the only scientist who mentions KANT in this context without pointing out that KANT hat – in fact – strong and insulting words about e.g. Afro-american/African-american men and women.)

[19] With respect to BERNHARD’s play „Immanuel Kant“ and Thomas BERNHARD see e.g. MEYERHOFER 1985: 71-74.

[20] With respect to the so called „ verzögerte Aufklärung “ (Enlightenment with a „time lag“) in Austria, one could refer to e.g. PRIGLINGER in BENEDIKT (1992: 31-92), although, again, there is not any word to be found about the (harsh, strong) racist aspects of some of KANT’s writings, unfortunately.

[22] For instance, one will not read any (!) negative sentence about KANT’s racist texts in a book so interesting as the one written bei SCHÖNRICH (1994: 1f); furthermore, SATTIG (1985: 11), when referring to KANT (and also ROUSSEAU or HUME) will not voice any criticsm about KANT’s racist texts; it is also to be mentioned, that, unfortunately, such important (and influencial) historical people such as DE LAS CASAS or LUTHER voiced – de facto – racist thoughts during their lifetime, a fact, which is not mentioned „all too often“. [sic!] (To say it clearly: LUTHER e.g. wrote anti-semitic sentences in his late period of life; DE LAS CASAS e.g. suggested to „use“ Afro-americans instead of indigenous people (from America)).

[23] With respect to anti-semitic aspects, one could mention the work of SPANN 2006: 62, in which SPANN points out that KANT, FICHTE and HEGEL had anti-semitic prejudices, whereby it is to be mentioned that SPANN 2006: 62 understands antisemitism as „Antisemitismus ist als Fremdenhass die falsch verstandene Abwehr des Fremden“. (It could be asked, if antisemitism does have – obligatory? - to mean hatred [sic!] against Jews, and whether it could not mean, at least sometimes (?),- more or less- „negative attitude“ towards Jews(, often based on a lack of information about Jews [and non-Jews?]) (?)).

[25] When reading for instance VAIHINGER (1920: 1f), who also mentions texts of KANT (and NIETZSCHE), no one will read any critical word about the existence of racist texts of KANT.

[26] Obviously of the opinion that these questions may be (fact-bound, scientifically, politely, but: critically) be posed e.g. HENTGES in KÜHNL/WEISSBECKER 2000: 25-45.

[27] To the aspect of „Kritik“ as a „Korrektiv zum speziell gedachten Status quo“ (on the research field of literature), see e.g. PONGS (1989: 528).

[28] I admit that the translation of „sachlich“ by „fact-bound“ need not be described as „too“ satisfactory (!).

[29] E.g. Prof Dr Norman BOWIE (1999: 1f), professor for strategic management and philosophy, does not mention any of the sad, racist aspects of KANT, de facto [sic!], at least partially, helping to (sort of) „glorify“ KANT (in the field of so called „ business ethics “ [sic!]). Is this a serious approach towards the whole (!) KANT? (Even though Prof Dr BOWIE’s book casts many interesting questions with respect to managerial questions!)

[30] For instance: if you read a book of e.g. Don Luigi GUISANI (2003:1) you will not – unfortunately not being an exception – read anything about those (strong) negative aspects of KANT or HEGEL we are to refer to in this study, even though GUISSANI (2003: 107) – among(st) other things - mentions the negative aspects of (ancient) Roman Law with regard to so called „ human rights “ (Menschenrechte); trenchantly, Em Prof Dr hc Wolf PAUL, to give one example among(st) many other examples, in his – non the less interesting - text „Kritische [sic!] Rechtsdogmatik und Dogmatikkritik [sic!] “ (PAUL in KAUFMANN 1971: 53-70), when quoting KANT with respect to his – as PAUL puts it - „berühmte Definition“ (e.g.: of law), does not mention the „dark sides“ of KANT and/or inhowfar KANT did (also) write (and say) things „we“ are – „normally“ – not familiar with.

[31] With respect to the importance of „trustworthiness“ („ Glaubwürdigkeit “) e.g. in economics, see also NOWOTNY/ZAGLER 2009: 569 (with respect tot he „ Glaubwürdigkeit der Wirtschaftspolitik“); furthermore, I shall – among(st) others - thank also pastoral assistant Hans KOUBA at the VIENNA UNIVERSITY OF ECONOMICS AND BUSINESS ADMINISTRATION for the possibility to discuss questions of the importance of „Vertrauen“ („trust“ in something) in „the“ economy (reality) in general.

[33] When one reads e.g. the doctoral thesis of BIRNBACHER (1937: 1f), one will not find any word e.g. about the antisemitic aspects of HEGEL (or the nationalist(ic) aspects of FICHTE?), nothwithstanding the fact that e.g. BIRNBACHER is unfortunately the only one who did not do so.

[35] E.g. PD Dr Samuel SALZBORN on the HP of the FONDACION MEMORIA DEL HOLOCAUSTA pointed out that (also) KANT, HEGEL and VOLTAIRE had strong racist aspects in their writings (http://www.fmh.org.ar/revista/16/elanti.htm, date of retrieval 21.9.2009); concerning the „presentation“ of Jews (and so called „Wilden“) in „philosophical“ writings of the 18th and 19th century see (especially) HENTGES 1999: 1f

[36] Could one not - also - at least raise (!) the question inhowfar KANT treated e.g. MOSES-MENDELSSOHN (with respect to the end of his life) very correctly and very welcomingly, very warmly, very hartly, also with some of his words after his death in a speach at a (German) University?

[42] It shall be stated that KANT also wrote other texts about – what he called – „verschieden Racen der Menschen“ („different races of human beings“), such as the text „Von den verschiedenen Racen der Menschen“ anno 1775 (KANT in KIRCHMANN 1873: 85-107), or the text „Bestimmung des Begriffs einer Menschenrace“ anno 1785 (KANT in KIRCHMANN 1873: 123-142).

[43] It could be mentioned that it was in the town of Vienna where Houston Stewart CHAMBERLAIN wrote his book „Die Grundlagen des 19. Jahrhunderts“, which became a „standard“ work of racial and ideological antisemitsm in Germany, and in which – as HAMANN (1996: 288) wrote – he demanded a „natural“ selection according to darwinist(ic) „principles“ (arg „Auch er forderte eine „Zuchtwahl“ nach darwinistischen Grundsätzen: […]“).

[45] See - with respect tot he three volumes of poems - e.g. WIRTH on the HP of BLACKPAST.ORG (http://www.blackpast.org/?q=gah/latino-juan-c-1518-c-1594, „Latino, Juan (c. 1518--c. 1594)“, date of retrieval 30.9.2009).

[46] See also the HP of WIKIPEDIA on Juan LATINO (http://en.wikipedia.org/wiki/Juan_Latino , search word „Juan Latino“, date of retrieval 1.10.2009).

[47] See e.g. NTEP on the HP of AFRIKANET about AMO (http://www.afrikanet.info/menu/kids-jugend/datum/ 2009/01/21/anton-wilhelm-amo-die-schwarze-lichtgestalt-der-aufklaerung/?type=98&cHash=83beddc59f, date of retrieval 29.9.2009).

[48] NTEPE on the HP of AFRIKANET (http://www.afrikanet.info/menu/kids-jugend/datum/2009/01/21/anton-wilhelm-amo-die-schwarze-lichtgestalt-der-aufklaerung/?type=98&cHash=83beddc59f, date of retrieval 29.9.2009).

[49] NTEPE on the HP of AFRIKANET (http://www.afrikanet.info/menu/kids-jugend/datum/2009/01/21/anton-wilhelm-amo-die-schwarze-lichtgestalt-der-aufklaerung/?type=98&cHash=83beddc59f, date of retrieval 29.9.2009).

[50] NTEPE on the HP of AFRIKANET (http://www.afrikanet.info/menu/kids-jugend/datum/2009/01/21/anton-wilhelm-amo-die-schwarze-lichtgestalt-der-aufklaerung/?type=98&cHash=83beddc59f, date of retrieval 29.9.2009).

[51] NTEPE on the HP of AFRIKANET (http://www.afrikanet.info/menu/kids-jugend/datum/2009/01/ 21/anton-wilhelm-amo-die-schwarze-lichtgestalt-der-aufklaerung/?type=98&cHash=83beddc59f, date of retrieval 29.9.2009).

[52] It is to be stated very [sic!] clearly that even if AMO were [sic!], in a certain „sense“, exotic: what, please, would that – on a serious and scientific, fact-bound and critical basis – mean with respect to be quoted or not quoted ? [sic!] (The so called „exotic“ „argument“ is an „argument“ also to be voiced with respect to people the hegemonial, excluding so called „scientific“ „community“ tends to „use“ with respect to „heretic“ thoughts which often cause the so called „scientific“ „community“ to do one, not seldomly regarded as „unsympathetic“ „thing“: i.e. to (re-)think and/or „think one’s own ideas over“ – not seldomly a „sort“ of „death sentence“ to different but sensible thoughts and new aspects.) [sic!]

[53] These words of NTEP remind me of the words of Hon-Prof Dipl-Ing. DDDr. Peter LANDESMANN, who – in a private message – stated very clearly to me (in German) that antisemitism is an illness. - The same is to be said about (other forms of) racism: racism is an illness.

[54] NTEP on the HP of AFRIKANET (http://www.afrikanet.info/menu/kids-jugend/datum/2009/01/21/anton-wilhelm-amo-die-schwarze-lichtgestalt-der-aufklaerung/?type=98&cHash=83beddc59f , date of retrieval 29.9.2009).

[55] VIENNA UNIVERSITY OF ECONOMICS AND BUSINESS ADMINSTRATION (http://www.wu.ac.at/ ebc/downloads/unit_wales_scotland_08.pdf, „Unit_Wales_Scotland_08.pdf“, date of retrieval 19.9.2009).

[56] HAYEK in BOSCH/VEIT 2005: 9.

[57] HAYEK in BOSCH/VEIT 2005: 9.

[58] HAYEK in BOSCH/VEIT 2005: 9.

[59] DAIRE/MOLINARI 1966: 1f.

[60] For DAIRE see DAIRE in DAIRE/MOLINARI 1966: 1-8; for MOLINARI see MOLINARI in DAIRE/ MOLINARI 1966: v-xii.

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